동해안지역 민속놀이의 기호학적 분석 - 강원도 동해시를 중심으로 - (A Semiotic Analysis on the Folk Games at East Coastal Area - Focused on the Donghaesi in Gangwon Province -)

서지정보

· 발행기관 : 한국도서(섬)학회
· 수록지 정보 : 한국도서연구 / 28권 / 2호 / 23 ~ 44페이지
· 저자명 : 박선희, 이승철

초록

본 연구는 동해안지역에 전승되고 있는 민속놀이가 마을공동체와 어떤 상관관계를 지녔는지에 대하여 기호학적으로 의미를 분석하였다.
기호학적으로 Greimas의 행위소 모델을 적용하여 분석한 결과 아래와 같은 결론을 도출하였다.
첫째, 동해시의 민속놀이에서 공통적으로 나타나는 것은 마을공동체가 ‘주체’가 되어 ‘대상’을 바라는 기호론적인 구조가 나타났다.
둘째, 농촌형 민속놀이에서는 기후와 날씨가 ‘반대자’이며 마을주민들은 ‘협조자’가 되어 ‘발신자’인 민속놀이를 행하는데, 이때 마을공동체는 ‘주체’가 되고 풍년은 ‘대상’이 되어 ‘수신자’인 농부에게 풍년을 안겨준다.
셋째, 어촌형 민속놀이에서는 영등할머니가 ‘반대자’이며 어부의 아내가 ‘협조자’가 되어 ‘발신자’인 민속놀이를 행하는데, 이때 마을공동체는 ‘주체’가 되고 풍어와 해상안전은 ‘대상’이 되어 ‘수신자’인 어부에게 풍어와 해상안전을 지켜준다.
넷째, 산촌형 민속놀이에서는 산신(山神) ‘반대자’이며 건축주는 ‘협조자’가 되어 ‘발신자’인 민속놀이를 행하는데, 이때 마을공동체는 ‘주체’가 되고 안전은 ‘대상’이 되어 ‘수신자’인 건축주에게 안전을 보장한다.
다섯째, 생활형 민속놀이에서는 질병과 기근이 ‘반대자’이며 걸립패가 ‘협조자’가 되어 ‘발신자’인 민속놀이를 행하는데, 이때 마을공동체는 ‘주체’가 되고 안녕과 행복은 ‘대상’이 되어 ‘수신자’인 마을주민에게 안녕과 행복을 보장해 준다.

영어초록

This paper analyzed the semiotic means on correlation of village community and folk games that have been handed down in the east coastal area. The analysis is based on the semiotic perspective of the Greimas actantial model. The paper finds that: First, regarding the folk games of Donghae city, the semiotic structure of the village community was ‘subject’that hopes to be‘object’ Second, as for the rural type folk games, climate and weather was known as 'opponent', the village community as 'helper', and play folk games as 'sender'. In this case, the village community was known as 'subject', the bumper year as 'object', and farmer as 'receiver'.
Third, as for the folk games of fishing village type, the Youngdeung grandmother was known as 'opponent', the wife of fisher man as 'helper', and play folk games as 'sender'. In this case, village community was known as 'subject' and the big catch and sea safety as 'object', while the saved big catch and the sea safety to fisher man were known as 'receiver'.
Forth, Folk games of the mountain village type and mountain god were known as 'opponent', and the building owner as 'helper', while play folk games were known as 'sender'. In this case, village community was known as 'subject' and safety as 'object', while the assured safety to the building owner was known as 'receiver' Fifth, Folk games on life type, disease and famine were known as 'opponent', the pick-up man(Guelypae) as 'helper' and play folk games as 'sender'. In this case, the village community was known as 'subject', safety and happiness as 'object', assured safety and happiness to village community as 'receiver'

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